JAMB UTME - Islamic Religious Studies - 2001

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In Q. 5:38, mutilation is prescribed as a punishment for theft. Mutilation involves the cutting off of a person's hand, which is an extreme form of physical punishment that serves as a deterrent to others who may consider committing the same crime. This punishment is seen as exemplary in nature because it aims to set an example and discourage others from engaging in similar actions, rather than seeking to retaliate against the offender. It is also considered a punitive measure because it is intended to punish the offender for their crime. Additionally, the punishment of mutilation is seen as an incontrovertible disgrace, as the physical disfigurement resulting from the punishment would mark the offender for life and serve as a constant reminder of their crime.

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Jihad against the carnal self refers to the internal struggle that every individual goes through to resist their base desires and inclinations in order to do what is right and pleasing to God. It is considered to be a major jihad because it is an ongoing struggle that requires constant effort and self-discipline. The term "carnal self" refers to one's own ego and selfish desires that can lead a person away from the path of righteousness. Therefore, the struggle to control and overcome these desires is an important aspect of Islamic spirituality and ethics. While the term "minor jihad" is used to refer to physical struggle, such as in self-defense or in defense of the faith, the struggle against the carnal self is considered to be a major and essential aspect of the overall concept of jihad in Islam.

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In Q.16:97, men and women are considered equal in relation to piety. This verse states that whoever does good, whether male or female, and is a believer, they will enter paradise and not be wronged. It emphasizes that one's gender does not determine their worth in the eyes of God and that both men and women are equally capable of attaining piety and earning God's reward.

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Ar-Rahmān is one of the attributes of Allah, which means "The Most Merciful". This attribute implies that Allah is kind, compassionate and merciful to His servants. It highlights the boundless love and care that Allah has for His creation, and the fact that His mercy encompasses all things. Allah's mercy is not limited to any particular group or individuals but extends to all of His creation. This attribute of Ar-Rahmān signifies that Allah is not only more powerful than His servants but also cares for them, and is always willing to forgive and guide them towards the right path. It is a reminder to Muslims that Allah is the most compassionate and merciful, and that they should seek His mercy and forgiveness in all aspects of their lives.

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In the scope of Sharī'ah, Fard and Harām are terms that denote actions that are obligatory and prohibited, respectively. Fard refers to actions that are compulsory and mandatory for a Muslim to perform, and they are considered as one of the pillars of Islam. On the other hand, Harām refers to actions that are prohibited and sinful in Islam, and they are strictly forbidden by Allah. Therefore, Fard and Harām are not similar to tolerable or abominable, permissible or punishable, or even compulsory and disliked. They represent the absolute obligation and prohibition of certain actions in the Islamic faith, which are necessary to follow in order to attain righteousness and closeness to Allah.

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The prophet of Allah who was sent to his people to warn against deceit in terms of measurement and weight was Shuaib (A.S.). Shuaib (A.S.) was sent to the people of Madyan, who were involved in fraudulent practices in their businesses by giving false measurements and weights to their customers. Shuaib (A.S.) advised them to be fair and honest in their dealings and not to cheat others. He reminded them that Allah is watching over their actions and they will be held accountable for their deeds in the hereafter. Through his teachings, Shuaib (A.S.) guided the people of Madyan towards righteousness and honesty in their business practices.

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The quotation above warns against usury, which is the practice of lending money at an exorbitant or illegal rate of interest. The verse is a warning to those who engage in such a practice that they will face consequences, including war, if they do not stop. It is an admonition to conduct business and financial transactions fairly and ethically, without exploiting others for personal gain.

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The prophet who assisted Prophet Ibrahim (A.S.) in the reconstruction of the Ka'abah was his son, Ismail (A.S.). The Ka'abah was originally built by the Prophet Ibrahim (A.S.) and his son Ismail (A.S.) in the city of Mecca as a house of worship for monotheistic believers. Over time, the Ka'abah fell into disrepair and was damaged by floods. It was then that Prophet Ibrahim (A.S.) and his son Ismail (A.S.) were instructed by Allah to rebuild the Ka'abah. According to Islamic tradition, Prophet Ismail (A.S.) helped his father in the reconstruction of the Ka'abah, using the stones that were provided by Allah. Together, Prophet Ibrahim (A.S.) and Prophet Ismail (A.S.) rebuilt the Ka'abah as a place of worship for Muslims to come and perform their obligatory prayers. The Ka'abah remains a central point of focus for Muslims around the world, who face it during their prayers and who aspire to make the pilgrimage to Mecca at least once in their lifetimes. Therefore, it was Prophet Ismail (A.S.), the son of Prophet Ibrahim (A.S.), who assisted his father in the reconstruction of the Ka'abah.

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The admonition against arrogance in Surah 31:18 is directed to Luqman's son. Luqman was a wise man who was mentioned in the Quran for his wisdom and good advice. In this verse, Luqman advises his son not to be arrogant or boastful, for God does not like those who are arrogant. The verse reads, "And do not turn your cheek [in contempt] toward people and do not walk through the earth exultantly. Indeed, Allah does not like everyone self-deluded and boastful." Therefore, it is clear that the admonition against arrogance is directed towards Luqman's son.

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The word "Hāfizīn" in Q.82:10 refers to angels. In this verse, it is mentioned that there are noble, recording angels who are responsible for recording every action and deed that humans do throughout their lives. These angels are known as "Hāfizīn," which means "protectors" or "keepers" in Arabic. They are tasked with keeping a record of every single thing a person does, whether good or bad, and they will present this record on the Day of Judgment when each person will be held accountable for their actions. Thus, the term "Hāfizīn" specifically refers to angels who record the deeds of human beings.

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In Surah Al-Qariah, mankind is compared to "scattered moths". The verse describes the Day of Judgment, when people will face the consequences of their actions in this life. The scattered moths in this verse represent the scattered and disoriented state of human beings on that day, who will be like moths flying aimlessly in all directions. Just as moths are attracted to light but are easily scattered and confused by it, humans are also attracted to various things in life but can easily lose their way and become disoriented. The comparison of human beings to scattered moths serves as a powerful reminder of the fleeting nature of this life and the importance of living with purpose and intention. The verse also emphasizes the need for humility and surrender to Allah's will on the Day of Judgment.

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The scholar who adopted Tafsir bil Ma’athur in his commentary was At-Tabari Abu Jafar Muhammad b. Jarir. He was a highly respected Islamic scholar who lived in the 9th and 10th centuries and is known for his extensive commentary on the Quran, called Tafsir al-Tabari. Tafsir bil Ma’athur is a method of Quranic interpretation that involves relying on narrations and sayings of the Prophet Muhammad (peace be upon him) and his companions to explain the meaning of Quranic verses. At-Tabari adopted this method in his commentary, which is one of the oldest and most comprehensive works of Quranic exegesis in the Islamic tradition. At-Tabari's Tafsir al-Tabari has been highly regarded by scholars and laypeople alike for centuries, and is considered an authoritative reference for understanding the Quran. His adoption of Tafsir bil Ma’athur in his commentary has greatly contributed to our understanding of the Quran and its teachings.

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The verse "He created for you mates from among yourselves, that ye may dwell in tranquility with them" (Q.30:21) discusses the reason for marriage. It highlights the importance of having a life partner who is created from the same source, with whom one can find comfort, love, and tranquility. Marriage is a significant institution in Islam, which aims to provide companionship, support, and love to both partners. The verse emphasizes that Allah has created spouses for each other, with the purpose of finding peace and harmony in their lives together. Marriage is not just a physical relationship between a man and a woman, but it is also a spiritual bond that is based on love, trust, and mutual respect. Therefore, this verse highlights the importance of marriage as a means of attaining tranquility and happiness in life. It encourages Muslims to find a partner who is compatible with them, who they can love and respect, and who can help them achieve their goals in life.

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The Qur'ānic verse emphasizes two virtues - amānah and adālah. Amānah refers to the concept of trustworthiness, where a person is expected to fulfill their responsibilities and obligations honestly and faithfully. It includes keeping one's promises and being truthful. Adālah, on the other hand, refers to justice, where a person is expected to be fair and impartial in their dealings with others. This includes treating people equally and giving them their due rights. Thus, the verse emphasizes the importance of fulfilling our obligations and being just in our dealings with others, which are essential virtues in Islam.

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The basic theme of Surah Al-Zil Zal is the events that will take place on the Day of Judgment. The word "zilzal" means "earthquake," which is used metaphorically in the Surah to describe the great upheaval and destruction that will occur on the Day of Judgment. The Surah describes the earth shaking and the mountains crumbling, as well as the souls being separated from their bodies and the book of deeds being opened for judgment. The Surah emphasizes the importance of doing good deeds and warns of the consequences for those who reject the truth and fail to live according to God's commandments. Overall, the Surah is a powerful reminder of the ultimate reality of the Day of Judgment and the need for all individuals to prepare for it by leading a righteous life and seeking forgiveness for their sins. It emphasizes the importance of taking responsibility for one's actions in this life and seeking the mercy and forgiveness of Allah before it is too late.

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The Prophet's advice that can help resolve labor crises is to "pay the laborer before his sweat dries." This means that employers should pay their workers promptly and fairly for the work they have done. By doing so, it can improve the relationship between employers and employees, and also motivate the workers to do their best in their jobs. This advice promotes fairness and respect for workers' rights, which is essential in maintaining a healthy and productive work environment. When workers are treated with respect and fairness, they are more likely to be loyal, productive, and committed to their jobs. Therefore, employers who adhere to this advice can create a better working environment that benefits both the workers and the employers. Ultimately, this can lead to the resolution of labor crises, and the creation of a more peaceful and harmonious society.

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After Prophet Muhammad (PBUH) migrated from Mecca to Medina, also known as the Hijrah, one of the most significant developments was the emergence of the Muslim Ummah. The Ummah refers to the Muslim community as a whole, which was united under the guidance of the Prophet (PBUH) and lived together in Medina. Before the Hijrah, Muslims were a small, persecuted minority in Mecca. However, after the Prophet (PBUH) migrated to Medina, he was able to establish a strong and united Muslim community that included both the migrants from Mecca and the locals of Medina. This community worked together to build a new society based on the principles of Islam, such as justice, compassion, and brotherhood. The emergence of the Muslim Ummah was a crucial step towards the spread of Islam, as it allowed the Muslims to establish a strong and stable base from which they could propagate their message. It also helped the Muslims to resist the hostility and persecution they faced from their enemies. The Ummah became a powerful force that played a significant role in the development and spread of Islam in the Arabian Peninsula and beyond.

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The principle of Tawhīd in Islam means the oneness of God, where God is considered as the one and only deity worthy of worship. Sūrah 79:24 in the Quran indicates that Pharaoh's action was incompatible with this principle because he equated himself with God. In other words, he considered himself as a deity and demanded people to worship him, which is a direct violation of Tawhīd. Therefore, "equated himself with ‘Allāh," is the correct answer.

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The term al-Mutawātir refers to Hadith narrated by a large number of narrators, such that their agreement upon a certain narration makes it unquestionably authentic and reliable. This means that the Hadith has been transmitted by so many people across multiple generations that its authenticity is beyond doubt. In other words, it is considered to be a widely-accepted and commonly-reported Hadith.

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One of the factors which helped the spread of Islam in West Africa was the effective trade relationships that existed in the region. Islamic traders from North Africa traveled southward into West Africa for trade purposes, and this provided a platform for the spread of Islam. Islam was introduced to West Africa as early as the 8th century, but it was the traders who played a crucial role in its expansion. These traders not only engaged in trade but also shared their Islamic faith with the people they encountered. They would establish Islamic schools and places of worship, and this contributed to the spread of Islam in the region. The success of the trans-Saharan trade network also helped in the spread of Islam. The trade routes helped to connect different regions and people, facilitating the exchange of ideas, goods, and culture. As Islam became an important part of the culture of the traders, it became easier for them to spread the religion to the West Africans they encountered during their travels. Therefore, the effective trade relationship that existed in the region provided a conduit for the spread of Islam, and this contributed to the religion's widespread adoption in West Africa.

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The Prophet (S.A.W) enjoins that if anyone sees an abomination, the least thing to do is to hate it in his heart. The statement implies that when an individual comes across an evil act, the least one could do is to express hatred towards it inwardly, i.e., in their hearts. However, in situations where one has the power to prevent the abomination or correct it, the Prophet advises the individual to take action and change it with their hands, and if they are unable to do so, they should speak out against it and condemn it in public.

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The man who analyzed the first encounter of the Prophet Muhammad (peace be upon him) with Angel Jibril was Waraqah bin Nawfal. He was a relative of the Prophet's wife, Khadijah, and was known for his knowledge of the Bible and Christian scriptures. According to Islamic tradition, Waraqah was one of the first people to believe in the prophethood of Muhammad after hearing about his experiences with Angel Jibril. He was also instrumental in explaining the revelations that the Prophet received and helped to validate his message to the early Muslims. Waraqah's analysis of the first encounter between the Prophet and Angel Jibril is important because it helped to establish the authenticity of the Prophet's revelations and provide early Muslims with a deeper understanding of the message of Islam. His role in early Islamic history is a testament to the importance of knowledge and scholarship in the Islamic tradition.

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The first man on earth, Adam (A.S.), was exalted above other creatures because of his obedience to Allah's commands. According to Islamic tradition, Allah created Adam (A.S.) as the first human being and bestowed upon him the gift of free will. Allah commanded Adam (A.S.) not to eat from a specific tree in the Garden of Eden, but he was tempted by Satan and disobeyed Allah's command. As a result, Adam (A.S.) and his wife were banished from the Garden, but Allah forgave them when they repented. Adam (A.S.) is considered a prophet in Islam and is revered for his steadfastness in the face of temptation and his willingness to accept Allah's guidance. Muslims believe that Adam (A.S.) was also given knowledge and insight by Allah, but it was his obedience to Allah's commands that truly set him apart from other creatures. Therefore, it was Adam's (A.S.) obedience to Allah's commands that exalted him above other creatures, even though he was also given knowledge and insight by Allah.

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According to Islamic law of inheritance, if the deceased has no children, then the mother will receive a share in the inheritance. The share of the mother in this case is 1/3 of the total inheritance. This means that if there are no children, then the mother will inherit one-third of the assets left by the deceased, after any outstanding debts have been paid. It is important to note that the shares of inheritance in Islamic law are determined by specific rules and guidelines, which can vary based on factors such as the presence of children, siblings, spouses, and other relatives. These rules are intended to ensure that the distribution of assets is fair and just, and that the rights of all heirs are protected.

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Zakatul-fitr is a compulsory charitable donation that Muslims give at the end of Ramadan. The donation is meant to provide food for those in need during the festival of Eid al-Fitr. In terms of the options provided, it is important to note that Zakatul-fitr cannot be given in the form of kolanut, as kolanut is not considered a food staple in most Muslim communities. On the other hand, rice, maize, and millet are all acceptable forms of Zakatul-fitr as they are considered food staples in many Muslim communities. However, it is important to ensure that the chosen food staple is something that is commonly eaten in the community and is readily available to those in need.

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The system of Bayt al-Māl was introduced by the second Caliph of Islam, 'Umar ibn al-Khattab (may Allah be pleased with him). Bayt al-Mal is the treasury of the Islamic state where money, land, and other valuable items are collected for the betterment of the community. After the death of the first caliph, Abu Bakr (may Allah be pleased with him), 'Umar (may Allah be pleased with him) became the caliph and established the system of Bayt al-Mal to manage the financial affairs of the Muslim community. The Bayt al-Mal system was intended to ensure the equitable distribution of resources among Muslims, particularly the poor and needy. It was also used to support the building of mosques, schools, and hospitals. Therefore, it was 'Umar (may Allah be pleased with him) who introduced the system of Bayt al-Mal in the early days of Islam and played an essential role in establishing it as a key institution of the Muslim community.

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In the Quranic verse 2:173, it is mentioned that certain types of food are forbidden for Muslims to consume. These include carrion (the flesh of a dead animal), blood, swine flesh, and any food that has been dedicated to other gods. The reason behind the prohibition of these foods is to promote cleanliness and purity, both in physical and spiritual aspects. Carrion and blood are considered impure and unclean, and can lead to the spread of disease if consumed. Swine flesh is also considered impure and can carry harmful bacteria and parasites. Food dedicated to other gods is forbidden as it goes against the monotheistic beliefs of Islam. It is important to note that the list of forbidden foods is not limited to the ones mentioned in this verse, but includes other types of foods as well. For example, Muslims are also prohibited from consuming any animal that has been killed by beating, goring or by being devoured by wild beasts, as these methods of killing are considered cruel and inhumane.

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The Fount of abundance was made known to the Prophet Muhammad (peace be upon him) in Surah Al-Kawthar. This is a very short chapter in the Quran, consisting of only three verses. The Fount of abundance is a special gift that Allah has promised to the Prophet (peace be upon him) in the Hereafter. It is a fountain that will provide endless blessings and drinks to those who are allowed to drink from it. The Surah Al-Kawthar itself is a celebration of the greatness and blessings that Allah has bestowed upon the Prophet (peace be upon him).

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The Jahiliyyah practice that was gradually phased out is alcoholism. Jahiliyyah refers to the pre-Islamic era in Arabia, characterized by ignorance and unbelief in God. Alcohol consumption was widespread during that time, and it was considered a normal social activity. However, after the revelation of Islam, the consumption of alcohol was gradually phased out and eventually prohibited altogether. Muslims believe that alcohol consumption has harmful effects on individuals and society, leading to addiction, health problems, and social issues such as violence and family problems. Therefore, Muslims are forbidden from consuming or dealing with alcohol in any way.

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The Muslim soldier who introduced Islam into Tripoli was 'Uqbah b. Nafi. He was a Muslim general and companion of the Prophet Muhammad who played a crucial role in the early Muslim conquests. 'Uqbah b. Nafi was sent to North Africa by the Muslim caliph, Uthman, in the 7th century, with the aim of spreading Islam in the region. 'Uqbah b. Nafi arrived in what is now Tunisia and quickly conquered several cities, including Carthage, which was a major center of Christianity at the time. He then proceeded further westward and reached the region that is now Tripoli, which was a predominantly Berber region. 'Uqbah b. Nafi is said to have introduced Islam to Tripoli by building a mosque in the city and establishing a Muslim community there. This marked the beginning of the spread of Islam in the region, which eventually became predominantly Muslim. Thus, 'Uqbah b. Nafi, a Muslim general and companion of the Prophet Muhammad, played a pivotal role in the spread of Islam in North Africa, including Tripoli.

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The statement "here are my daughters: they are purer for you" was made by Prophet Lut to discourage homosexuality. This incident is mentioned in the Quran when Prophet Lut's community, the people of Sodom and Gomorrah, were known for engaging in homosexuality and other immoral acts. When two angels visited Prophet Lut in the form of men, the men of the city demanded that he turn them over so they could have sexual relations with them. Prophet Lut, being a prophet of God, refused to comply with their demands and offered his daughters to them as a means of discouraging their immoral behavior. He hoped that by offering them an alternative, they would refrain from their homosexual desires. Therefore, the statement "here are my daughters: they are purer for you" was a means of discouraging homosexuality and promoting moral behavior.

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The message contained in the Glorious Qur’ān 4:34 centres on the rights and duties of a couple. The verse outlines the roles and responsibilities of both spouses, with the husband being designated as the head of the household and given the responsibility to provide for and protect his family, while the wife is to obey and respect her husband. The verse also emphasizes the importance of resolving disputes within the family through communication and peaceful means.